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Bhagavad Gita Chapter 6 Verse 3

भगवद् गीता अध्याय 6 श्लोक 3

आरुरुक्षोर्मुनेर्योगं कर्म कारणमुच्यते।
योगारूढस्य तस्यैव शमः कारणमुच्यते।।6.3।।

English Translation - Swami Gambirananda

6.3 For the sage who wishes to ascend to (Dhyana-) yoga, action is said to be the means. For that person, when he has ascended to (Dhyana-)yoga, inaction alone is said to be the means.

English Translation - Swami Sivananda

6.3 For a sage who wishes to attain to Yoga, action is said to be the means; for the same sage who has attained to Yoga, inaction (iescence) is said to be the means.

English Translation - Dr. S. Sankaranarayan

6.3. For a sage, who is desirous of mounting upon the Yoga, action is said to be the cause; for the same [sage], when he has mounted upon the Yoga, ietude is said to be the cause.

English Commentary - Swami Sivananda

6.3 आरुरुक्षोः wishing to climb? मुनेः of a Muni or sage? योगम् Yoga? कर्म action? कारणम् the cause? उच्यते is said? योगारूढस्य of one who has attained to Yoga? तस्य of him? एव even? शमः inaction (iescence)? कारणम् the cause? उच्यते is said.Commentary For a man who cannot practise meditation for a long time and who is not able to keep his mind steady in meditation? action is a means to get himself enthroned in Yoga. Action purifies his mind and makes the mind fit for the practice of steady meditation. Action leads to steady concentration and meditation.For the sage who is enthroned in Yoga? Sama or renunciation of actions is said to be the means.The more perfectly he abstains from actions? the more steady his mind is? and the more peaceful,he is? the more easily and thoroughly does his mind get fixed in the Self. For a Brahmana there is no wealth like unto the knowledge of oneness and homogeneity (of the Self in all beings)? truthfulness? good character? steadiness? harmlessness? straightforwardness and renunciation of all actions. (Mahabharata? Santi Parva? 175.38)

English Translation of Sanskrit Commentary By Sri Shankaracharya's

6.3 Aruruksoh, for one who wishes to ascend, who has not ascended, i.e. for that very person who is unable to remain established in Dhyana-yoga;-for which person who is desirous to ascend?-munch, for the sage, i.e. for one who has renounced the results of actions;-trying to ascend to what?-yogam, to (Dhyana-) yoga; karma, action; ucyate, is said to be; the karanam, means. Tasya, for that person, again; yoga-arudhasya, when he has ascended to (Dhyana-) yoga; samah, inaction, withdrawl from all actions; eva, alone; ucyate, is said to be; karanam, the means for remaining poised in the state of meditation. This is the meaning. To the extent that one withdraws from actions, the mind of that man who is at cease and self-controlled becomes concentrated. When this occurs, he at once becomes established in Yoga. And accordingly has it been said by Vyasa: For a Brahmana there is no wealth conparable to (the knowledge of) oneness, sameness, truthfulness, character, eipoise, harmlessness, straightforwardness and withdrawal from various actions (Mbh. Sa. 175.37). After that, now is being stated when one becomes established in Yoga:

English Translation of Commentary - Dr. S. Sankaranarayan

6.3 Aruruksoh etc for a sage : For a man of wisdom. Action : that which reires to be performed. Cause (1st) : a means to attain. Quietude : to remain uninterrupted at the stage [already] achieved. Here Cause (2nd) is an indicator. The same idea is made clear as-

English Translation of Ramanuja's Sanskrit Commentary

6.3 Karma Yoga is said to be the means for an aspirant for release who seeks to climb the heights of Yoga, i.e., the vision of the self. For the same person, when he has climbed the heights of Yoga, i.e., when he is established in Yoga - tranility, i.e., freedom from actions is said to be the means. A man should perform actions until he has attained release (Moksa) in the form of the vision of the self. Full release comes only with the fall of the body. The vision of the self referred to here is called Moksa by courtesy. When does not become established in Yoga? Sri Krsna replies:

Commentary - Chakravarthi Ji

“But then the practitioner of astanga yoga would have to practice niskama karma yoga for his whole life.” This verse therefore speaks of the limits of karma yoga. For the practitioner of yoga (muneh), desiring to rise to the stage of steady meditation (yogam), the cause of his elevation is action, karma, because that purifies his heart. For one who has attained steadiness in meditation (yoga arudhasya),   the cause of maintaining that level is cessation (samah) of all actions, which produce agitation. In other words,  the aspirant  for steady meditation does not have complete purity of heart.

Rudra Vaishnava Sampradaya - Commentary

Does this mean that one must practice karma yoga or prescribed Vedic activities all their life? Apprehending such a question Lord Krishna sets the parameters for it. Karma yoga leads to knowledge because performing Vedic activities purifies the mind. But once the mind has been purified one advances to yoga or the science of the individual consciousness attaining communion with the ultimate consciousness. Then one leaves karma yoga and becomes devoted to meditation, absorbed internally with no inclination for external activities which impedes and distracts introspection and reflection. This is said to be the means for spiritual knowledge to mature.

Brahma Vaishnava Sampradaya - Commentary

The time parameters of karma yoga or performance of prescribed Vedic activities is explained by Lord Krishna in this verse. For the person who seeks fulfilment in the performance of actions, the means to fulfilment is prescribed Vedic activities itself which gives bliss and leads to the final destination of moksa or liberation. It is seen that even those attaining moksa possess equanimity of mind as the resultant fruit. Equanimity is eliminating all things from the mind that are not related to Lord Krishna. Even while experiencing the prarabdha karmas or the consequential reactions from actions, the all comprehensive and conscious presence of equanimity is seen to manifest in some and weathering out the impact one remains fixed on activities pertaining to the Supreme Lord. It has therefore been stated that only those who have perceived the perception of the Supreme Lord experience supreme bliss and will their minds fixed in equanimity. But until the elimination of the prarabdha karmas has come those of superior spiritual intelligence will immerse themselves in sravanam or hearing and kirtanam or reciting the glories of the Supreme Lord Krishnas transcendental qualities and pastimes. Now begins the summation. The comprehensive path for attaining moksa is equanimity of mind. The compound word yoga-arudhasya are those whose continuous meditation bequeaths equanimity. Those of equanimity in mind meditate on the Supreme Lord Krishna or His authorised incarnations as given in the Vedic scriptures while performing all activities. Even from them prescribed Vedic activities must be performed with a totality of being according to individual ability. Ones individual potency determines the ability to complete an activity or not. Those who are able to complete the activity are called qualified. Those who strive to complete the activity but are unable to complete it are called aspirants. One who is benevolent to all beings makes the Supreme Lord pleased and merciful to that one. Such qualified beings place the Supreme Lord Krishna or His Vedically authorised incarnations firmly in the center of their lives through there consciousness, meditation, words, deeds and every action. There is no contrary activity to this for them. By the performance of such action exclusively the Supreme Lord is elated with that person. Serenity, equanimity of mind, self control, austerity, restraint of the senses, rejection of the rewards of action and renunciation are required for aspirants while performing prescribed Vedic activities in their striving for moksa. But it is also seen that the qualified perform prescribed Vedic activities in devotion to the Supreme Lord even after attaining moksa. So following in their wake it is clear that no one is exempt from performing prescribed Vedic activities according to qualification before attaining moksa or after attaining it.

Shri Vaishnava Sampradaya - Commentary

Karma yoga or prescribed Vedic activities is the explained by Lord Krishna as the means for ascending in spiritual knowledge and achieving renunciation in their quest for atma tattva or realisation of the soul. But once a person has actually achieved renunciation and is securely situated then the cessation of activities is the rule and meditation, introspection and reflection becomes the means for attaining atma tattva. Exactly when one is considered to be well established and securely situated in dhyana yoga or the science of the individual consciousness attaining communion with the ultimate consciousness by meditation is next.

Kumara Vaishnava Sampradaya - Commentary

Karma yoga or prescribed Vedic activities is the explained by Lord Krishna as the means for ascending in spiritual knowledge and achieving renunciation in their quest for atma tattva or realisation of the soul. But once a person has actually achieved renunciation and is securely situated then the cessation of activities is the rule and meditation, introspection and reflection becomes the means for attaining atma tattva. Exactly when one is considered to be well established and securely situated in dhyana yoga or the science of the individual consciousness attaining communion with the ultimate consciousness by meditation is next.

Transliteration Bhagavad Gita 6.3

Aarurukshormuneryogam karma kaaranamuchyate; Yogaaroodhasya tasyaiva shamah kaaranamuchyate.

Word Meanings Bhagavad Gita 6.3

ārurukṣhoḥ—a beginner; muneḥ—of a sage; yogam—Yog; karma—working without attachment; kāraṇam—the cause; uchyate—is said; yoga ārūḍhasya—of those who are elevated in Yog; tasya—their; eva—certainly; śhamaḥ—meditation; kāraṇam—the cause; uchyate—is said